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Vitality-formation, viññāṇa

Hello Everyone,

I've some questions as below, could you please help to clear them?

1. Unit 10: Theravada - Buddhist Concept of Mind, page 9 (Prof. G A Somaratena).

Formations (saṅkhārā) has 5 types:
(1) Karmic formations
(2) Ego-formations
(3) Activity-formations
(4) Sensory-formations
(5) Vitality-formation

I failed to see (also googled) the description for (5) Vitality-formation. Can anyone help to explain?

2. Consciousness (viññāṇa) is directed by Formations. Since I see viññāṇa can have many terms depends on its functions, can you provide them in English and Pali (if have). I've got some:

(1) Karmic formations: consciousness as rebirth linking factor (patisandhi viññana)
(2) ?
(3) Any particular terms for consciousness in Physical, Verbal, Citta (consciousness in feeling, consciousness in perception)?
(4) Sensory-formations: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness (similar to manas-consciousness? is manas and mano the same?)

3. MN I, 53-4: Consciousness arises with the arising of formations and it ceases with the cessation of formations, and again, with the arising of consciousness, psycho-Corporeality arises, and with its cessation, Psycho-Corporeality also ceases.

By saying "with the arising of consciousness, psycho-Corporeality arises", does it mean due to Rebirth linking factor (patisandhi viññana)? or anything more here?

Thank you in advance for your help.

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#1Submitted by Hooi Lau on Tue, 09/12/2017 - 17:41.

Psycho-corporeality

Psycho-corporeality actually refers to the psycho-physical aspects of a human being which is divided into 5 constituents ( skhandas) that is rupa ( corporeality/physical), vedana ( feelings), sanna ( perception), sankharas ( dispositions) and vinnana ( consciousness). According to Buddha nothing is permanent and eternally blissful to these psyscho-physical aspects or our human nature. So we should not cling on to any idea of "self'. The Buddha also asked whether corporeality ( rupa) is permanent or transcient. Definitely rupa is impermanent ( anicca). Buddha also exposes the absurdity of the word "I" or "self' by making it very clear that the conceit of self can only be formed by and through the 5 constituents mentioned above. So, we should strive to eradicate them. The concept of non-self (anatta) also originates from Buddha's teaching of dependent origination or interdependent co-arising. So we should try to learn this " This is not mine', "This is not I". Thus, all phenomena of life are interdependent - things 'arise" from one another and depend on each other for existence.

I think "ego" is more or less like "craving" /"lustful" or "desire" ( tanha) Hope I'm not wrong.
"Perception" is sanna

I hope somebody can explain "vitality formation" in Chap 10.